Chapter III: Part 3

80. Because the angels have no perception of an invisible Divine, which they call a Divine devoid of form, but perceive only a visible Divine in human form, they are accustomed to say that the Lord alone is man, and that it is from Him that they are men, and that each one is a man in the measure of his reception of the Lord. By receiving the Lord they understand receiving good and truth which are from Him, since the Lord is in His good and in His truth, and this they call wisdom and intelligence. Everyone knows, they say, that intelligence and wisdom make man, and not a face without these. The truth of this is made evident from the appearance of the angels of the interior heavens, for these, being in good and truth from the Lord and in consequent wisdom and intelligence, are in a most beautiful and most perfect human form; while the angels of the lower heavens are in human form of less perfection and beauty. On the other hand, those who are in hell appear in the light of heaven hardly as men, but rather as monsters, since they are not in good and truth but in evil and falsity, and consequently in the opposites of wisdom and intelligence. For this reason their life is not called life, but spiritual death.

81. Because heaven as a whole and in part, from the Lord's Divine Human, reflects a man, the angels say that they are in the Lord; and some say that they are in His body, meaning that they are in the good of His love. And this the Lord Himself teaches, saying,

Abide in Me and I in you. As the branch cannot bear fruit
of itself except it abide in the vine, so neither can ye,
except ye abide in Me. For apart from Me ye can do
nothing. Abide in My love. If ye keep My commandments ye
shall abide in My love (John 15:4-10).

82. Because such a perception of the Divine exists in the heavens, to think of God as in a human form is implanted in every man who receives any influx from heaven. Thus did the ancients think of Him; and thus do the moderns think of Him both outside of the church and within it. The simple see Him in thought as the Ancient One in shining light. But this insight has been extinguished in all those that by self-intelligence and by a life of evil have rejected influx from heaven. Those that have extinguished it by self-intelligence prefer an invisible God; while those that have extinguished it by a life of evil prefer no God. Neither of these are aware that such an insight exists, because they do not have it; and yet it is the Divine heavenly itself that primarily flows into man out of heaven, because man is born for heaven, and no one without a conception of a Divine can enter heaven.

83. For this reason he that has no conception of heaven, that is, no conception of the Divine from which heaven is, cannot be raised up to the first threshold of heaven. As soon as such a one draws near to heaven a resistance and a strong repulsion are perceived; and for the reason that his interiors, which should be receptive of heaven, are closed up from their not being in the form of heaven, and the nearer he comes to heaven the more tightly are they closed up. Such is the lot of those within the church who deny the Lord, and of those who, like the Socinians, deny His Divinity. But the lot of those who are born out of the church, and who are ignorant of the Lord because they do not have the Word, will be described hereafter.

84. That the men of old time had an idea of the Divine as human is evident from the manifestation of the Divine to Abraham, Lot, Joshua, Gideon, Manoah and his wife, and others. These saw God as a man, but nevertheless adored Him as the God of the universe, calling Him the God of heaven and earth, and Jehovah. That it was the Lord who was seen by Abraham He Himself teaches in John (8:56); and that it was He who was seen by the rest is evident from His words:

No one hath seen the Father, nor heard His voice, nor seen
His form (John 1:18; 5:37).

85. But that God is man can scarcely be comprehended by those who judge all things from the sense-conceptions of the external man, for the sensual man must needs think of the Divine from the world and what is therein, and thus of a Divine and spiritual man in the same way as of a corporeal and natural man. From this he concludes that if God were a man He would be as large as the universe; and if He ruled heaven and earth it would be done through many others, after the manner of kings in the world. If told that in heaven there is no extension of space as in the world, he would not in the least comprehend it. For he that thinks only from nature and its light must needs think in accord with such extension as appears before his eyes. But it is the greatest mistake to think in this way about heaven. Extension there is not like extension in the world. In the world extension is determinate, and thus measurable; but in heaven it is not determinate, and thus not measurable. But extension in heaven will be further treated of hereafter in connection with space and time in the spiritual world. Furthermore, everyone knows how far the sight of the eye extends, namely, to the sun and to the stars, which are so remote; and whoever thinks deeply knows that the internal sight, which is of thought, has a still wider extension, and that a yet more interior sight must extend more widely still. What then must be said of Divine sight, which is the inmost and highest of all? Because thoughts have such extension, all things of heaven are shared with everyone there, so, too, are all things of the Divine which makes heaven and fills it, as has been shown in the preceding chapters.

86. Those in heaven wonder that men can believe themselves to be intelligent who, in thinking of God, think about something invisible, that is, inconceivable under any form; and that they can call those who think differently unintelligent and simple, when the reverse is the truth. They add, "Let those who thus believe themselves to be intelligent examine themselves, whether they do not look upon nature as God, some the nature that is before their eyes, others the invisible side of nature; and whether they are not so blind as not to know what God is, what an angel is, what a spirit is, what their soul is which is to live after death, what the life of heaven in man is, and many other things that constitute intelligence; when yet those whom they call simple know all these things in their way, having an idea of their God that He is the Divine in a human form, of an angel that he is a heavenly man, of their soul that is to live after death that it is like an angel, and of the life of heaven in man that it is living in accord with the Divine commandments." Such the angels call intelligent and fitted for heaven; but the others, on the other hand, they call not intelligent.

EXTRACTS FROM THE ARCANA COELESTIA RELATING TO THE LORD AND HIS DIVINE HUMAN.

[2] The Divine was in the Lord from very conception (n.
4641, 4963, 5041, 5157, 6716, 10125).

The Lord alone had a Divine seed (n. 1438).

His soul was Jehovah (n. 1999, 2004, 2005, 2018, 2025).

Thus the Lord's inmost was the Divine Itself, while the
clothing was from the mother (n. 5041).

The Divine Itself was the Being [Esse] of the Lord's life,
and from this the Human afterwards went forth and became
the outgo [existere] from that Being [Esse] (n. 3194,
3210, 10269, 10738).

[3] Within the church where the Word is and by it the Lord
is known, the Lord's Divine ought not to be denied, nor
the Holy that goes forth from Him (n. 2359).

Those within the church who do not acknowledge the Lord
have no conjunction with the Divine; but it is otherwise
with those outside of the church (n. 10205).

The essential of the church is to acknowledge the Lord's
Divine and His union with the Father (n. 10083, 10112,
10370, 10730, 10738, 10816-10820).

[4] The glorification of the Lord is treated of in the
Word in many passages (n. 10828).

And in the internal sense of the Word everywhere (n. 2249,
2523, 3245).

The Lord glorified His Human, but not the Divine, since
this was glorified in itself (n. 10057).

The Lord came into the world to glorify His Human (n.
3637, 4287, 9315).

The Lord glorified His Human by means of the Divine love
that was in Him from conception (n. 4727).

The Lord's life in the world was His love towards the
whole human race (n. 2253).

The Lord's love transcends all human understanding (n.
2077).

The Lord saved the human race by glorifying His Human (n.
4180, 10019; 10152, 10655, 10659 10828).

Otherwise the whole human race would have perished in
eternal death (n. 1676).

The state of the Lord's glorification and humiliation (n.
1785, 1999, 2159, 6866).

Glorification in respect to the Lord is the uniting of His
Human with the Divine; and to glorify is to make Divine
(n. 1603, 10053, 10828).

When the Lord glorified His Human He put off everything
human that was from the mother, until at last He was not
her son (n. 2159, 2574, 2649, 3036, 10830).

[5] The Son of God from eternity was the Divine truth in
heaven (n. 2628, 2798, 2803, 3195, 3704).

When the Lord was in the world He made His Human Divine
truth from the Divine good that was in Him (n. 2803, 3194,
3195, 3210, 6716, 6864, 7014, 7499, 8127, 8724, 9199).

The Lord then arranged all things in Himself into a
heavenly form, which is in accord with Divine truth (n.
1928, 3633).

For this reason the Lord was called the Word, which is
Divine truth (n. 2533, 2813, 2859, 2894, 3393, 3712).

The Lord alone had perception and thought from Himself,
and this was above all angelic perception and thought (n.
1904, 1914, 1919).

The Divine truth which was Himself, the Lord united with
Divine good which was in Himself (n. 10047, 10052, 10076).
The union was reciprocal (n. 2004, 10067).

[6] In passing out of the world the Lord also made His
Human Divine good (n. 3194, 3210, 6864, 7499, 8724, 9199,
10076).

This is what is meant by His coming forth from the Father
and returning to the Father (n. 3194, 3210). Thus He
became one with the Father (n. 2751, 3704, 4766).

Since that union Divine truth goes forth from the Lord (n.
3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199,
9398). How Divine truth goes forth, illustrated (n. 7270,
9407).

It was from His own power that the Lord united the Human
with the Divine (n. 1616, 1749, 1752, 1813, 1921, 2025,
2026, 2523, 3141, 5005, 5045, 6716).

From this it is clear that the Lord's Human was not like
the human of any other man, in that it was conceived from
the Divine Itself (n. 10125, 10825, 10826).

His union with the Father, from whom was His soul, was not
as between two persons, but as between soul and body (n.
3737, 10824).

[7] The most ancient people could not worship the Divine
being [esse], but could worship only the Divine Outgo
[existere], which is the Divine Human; therefore the Lord
came into the world in order to become the Divine Existere
from the Divine Esse (n. 4687, 5321).

The ancients acknowledged the Divine because He appeared
to them in a human form, and this was the Divine Human (n.
5110, 5663, 6845, 10737).

The Infinite Being [Esse] could flow into heaven with the
angels and with men only by means of the Divine Human (n.
1676, 1990, 2016, 2034).

In heaven no other Divine than the Divine Human is
perceived (n. 6475, 9303, 10067, 10267).

The Divine Human from eternity was the Divine truth in
heaven and the Divine passing through heaven; thus it was
the Divine Outgo [existere] which afterwards in the Lord
became the Divine Being [Esse] per se, from which is the
Divine Existere in heaven (n. 3061, 6280, 6880, 10579).

What the state of heaven was before the Lord's coming (n.
6371-6373).

The Divine was not perceptible except when it passed
through heaven (n. 6982, 6996, 7004).

[8] The inhabitants of all the earth worship the Divine
under a human form, that is, the Lord (n. 6700, 8541-8547,
10736-10738).

They rejoice when they hear that God actually became Man
(n. 9361).

All who are in good and who worship the Divine under the
human form, are received by the Lord (n. 9359).

God cannot be thought of except in human form; and what is
incomprehensible does not fall into any idea, so neither
into belief (n. 9359, 9972).

Man is able to worship that of which he has some idea, but
not that of which he has no idea (n. 4733, 5110, 5663,
7211, 9356, 10067, 10267).

Therefore the Divine is worshiped under a human form by
most of the inhabitants of the entire globe, and this is
the effect of influx from heaven (n. 10159).

All who are in good in regard to their life, when they
think of the Lord, think of the Divine Human, and not of
the Human separate from the Divine; it is otherwise with
those who are not in good in regard to their life (n.
2326, 4724, 4731, 4766, 8878, 9193, 9198).

In the church at this day those that are in evil in regard
to their life, and those that are in faith separate from
charity, think of the Human of the Lord apart from the
Divine, and do not even comprehend what the Divine Human
is,-why they do not (n. 3212, 3241, 4689, 4692, 4724, 4731,
5321, 6872, 8878, 9193, 9198).

The Lord's Human is Divine because it is from the Being
[Esse] of the Father, and this was His soul,--illustrated
by a father's likeness in children (n. 10269, 10372,
10823).

Also because it was from the Divine love, which was the
very Being [Esse] of His life from conception (n. 6872).

Every man is such as his love is, and is his love (n.
6872, 10177, 10284). The Lord made all His Human, both
internal and external, Divine (n. 1603, 1815, 1902, 1926,
2083, 2093).

Therefore, differently from any man, He rose again as to
His whole body (n. 1729, 2083, 5078, 10825).

[9] That the Lord's Human is Divine is acknowledged from
His omnipresence in the Holy Supper (n. 2343, 2359).

Also from His transfiguration before His three disciples
(n. 3212).

Also from the Word of the Old Testament, in that He is
called God (n. 10154); and is called Jehovah (n. 1603,
1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303, 8864,
9194, 9315).

In the sense of the letter a distinction is made between
the Father and the Son, that is, between Jehovah and the
Lord, but not in the internal sense of the Word, in which
the angels of heaven are (n. 3035).

In the Christian world the Lord's Human has been declared
not to be Divine; this was done in a council for the
pope's sake, that he might be acknowledged as the Lord's
vicar (n. 4738).

[10] Christians were examined in the other life in regard
to their idea of one God, and it was found they held an
idea of three gods (n. 2329, 5256, 10736-10738, 10821).

A Divine trinity or trine in one person, constituting one
God, is conceivable, but not in three persons (n. 10738,
10821, 10824).

A Divine trine in the Lord is acknowledged in heaven (n.
14, 15, 1729, 2004, 5256, 9303).

The trine in the Lord is the Divine Itself, called the
Father, the Divine Human, called the Son, and the Divine
going forth, called the Holy Spirit and this Divine trine
is a One (n. 2149, 2156, 2288, 2319, 2329, 2447, 3704,
6993, 7182, 10738, 10822, 10823).

The Lord Himself teaches that the Father and He are One
(n. 1729, 2004, 2005, 2018, 2025, 2751, 3704, 3736, 4766);
also that the Holy Divine goes forth from Him and is His
(n. 3969, 4673, 6788, 6993, 7499, 8127, 8302, 9199, 9228,
9229, 9264, 9407, 9818, 9820, 10330).

[11] The Divine Human flows into heaven and makes heaven
(n. 3038). The Lord is the all in heaven and is the life
of heaven (n. 7211, 9128). In the angels the Lord dwells
in what is His own (n. 9338, 10125, 10151, 10157).

Consequently those who are in heaven are in the Lord (n.
3637, 3638).

The Lord's conjunction with angels is measured by their
reception of the good of love and charity from Him (n.
904, 4198, 4205, 4211, 4220, 6280, 6832, 7042, 8819, 9680,
9682, 9683, 10106, 10810).

The entire heaven has reference to the Lord (n. 551, 552).
The Lord is the common center of heaven (n. 3633, 3641).

All in heaven turn themselves to the Lord, who is above
the heavens (n. 9828, 10130, 10189).

Nevertheless angels do not turn themselves to the Lord,
but the Lord turns them to Himself (n. 10189).

It is not a presence of angels with the Lord, but the
Lord's presence with angels (n. 9415).

In heaven there is no conjunction with the Divine Itself,
but conjunction with the Divine Human (n. 4211, 4724,
5663).

[12] Heaven corresponds to the Divine Human of the Lord;
consequently heaven in general is as a single man, and for
this reason heaven is called the Greatest Man (n. 2996,
2998, 3624-3649, 3741-3745, 4625).

The Lord is the Only Man, and those only are men who
receive the Divine from Him (n. 1894).

So far as they receive are they men and images of Him (n.
8547).

Therefore angels are forms of love and charity in human
form, and this from the Lord (n. 3804, 4735, 4797, 4985,
5199, 5530, 9879, 10177).

[13] The whole heaven is the Lord's (n. 2751, 7086).

He has all power in the heavens and on earth (n. 1607,
10089, 10827).

As the Lord rules the whole heaven He also rules all
things depending thereon, thus all things in the world (n.
2025, 2026, 4523, 4524).

The Lord alone has the power to remove the hells, to
withhold from evils, and to hold in good, thus to save (n.
10019).

87. XII. THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL THINGS OF MAN.

What correspondence is is not known at the present day, for several reasons, the chief of which is that man has withdrawn himself from heaven by the love of self and love of the world. For he that loves self and the world above all things gives heed only to worldly things, since these appeal to the external senses and gratify the natural longings; and he does not give heed to spiritual things, since these appeal to the internal senses and gratify the mind, therefore he casts them aside, saying that they are too high for his comprehension. This was not so with the ancient people. To them the knowledge of correspondences was the chief of knowledges. By means of it they acquired intelligence and wisdom; and by means of it those who were of the church had communication with heaven; for the knowledge of correspondences is angelic knowledge. The most ancient people, who were celestial men, thought from correspondence itself, as the angels do. And therefore they talked with angels, and the Lord frequently appeared to them, and they were taught by Him. But at this day that knowledge has been so completely lost that no one knows what correspondence is.{1}

{Footnote 1} How far the knowledge of correspondences excels
other knowledges (n. 4280). The knowledge of correspondences
was the chief knowledge of the ancient people; but at the
present day it is wholly forgotten (n. 3021, 3419, 4280, 4749,
4844, 4964, 4966, 6004, 7729, 10252). The knowledge of
correspondences flourished among the Eastern nations and in
Egypt (5702, 6692, 7097, 7779, 9391, 10407).

88. Since, then, without a perception of what correspondence is there can be no clear knowledge of the spiritual world or of its inflow into the natural world, neither of what the spiritual is in its relation to the natural, nor any clear knowledge of the spirit of man, which is called the soul, and its operation into the body, neither of man's state after death, it is necessary to explain what correspondence is and the nature of it. This will prepare the way for what is to follow.

89. First, what correspondence is. The whole natural world corresponds to the spiritual world, and not merely the natural world in general, but also every particular of it; and as a consequence everything in the natural world that springs from the spiritual world is called a correspondent. It must be understood that the natural world springs from and has permanent existence from the spiritual world, precisely like an effect from its effecting cause. All that is spread out under the sun and that receives heat and light from the sun is what is called the natural world; and all things that derive their subsistence therefrom belong to that world. But the spiritual world is heaven; and all things in the heavens belong to that world.

90. Since man is both a heaven and a world in least form after the image of the greatest (see above, n. 57), there is in him both a spiritual and a natural world. The interior things that belong to his mind, and that have relation to understanding and will, constitute his spiritual world; while the exterior things that belong to his body, and that have relation to its senses and activities, constitute his natural world. Consequently, everything in his natural world (that is, in his body and its senses and activities), that has its existence from his spiritual world (that is, from his mind and its understanding and will) is called a correspondent.

91. From the human face it can be seen what correspondence is. In a face that has not been taught to dissemble, all the affections of the mind present themselves to view in a natural form, as in their type. This is why the face is called the index of the mind; that is, it is man's spiritual world presented in his natural world. So, too, what pertains to the understanding is presented in speech, and what pertains to the will is presented in the movements of the body. So whatever effects are produced in the body, whether in the face, in speech, or in bodily movements, are called correspondences.

92. All this shows also what the internal man is and what the external, namely, that the internal is what is called the spiritual man, and the external what is called the natural man; also that the one is distinct from the other as heaven is from the world; also that all things that take place and come forth in the external or natural man take place and come forth from the internal or spiritual man.

93. This much has been said about the correspondence of man's internal or spiritual with his external or natural; now the correspondence of the whole heaven with everything pertaining to man shall be treated of.

94. It has been shown that the entire heaven reflects a single man, and that it is in image a man and is therefore called the Greatest Man. It has also been shown that the angelic societies, of which heaven consists, are therefore arranged as the members, organs, and viscera are in man, that is, some are in the head, some in the breast, some in the arms, and some in each of their particulars (see above, n. 59-72); consequently the societies in any member there correspond to the like member in man; those in the head corresponding to the head in man, those in the breast to the breast in man, those in the arms to the arms in man; and so with all the rest. It is from this correspondence that man has permanent existence, for from heaven alone does man have permanent existence.

95. That heaven is divided into two kingdoms, one called the celestial kingdom and the other the spiritual kingdom, may be seen above in its own chapter. The celestial kingdom corresponds in general to the heart and all things of the heart in the whole body, and the spiritual kingdom to the lungs and to all things of the lungs in the whole body. Likewise in man heart and lungs form two kingdoms, the heart ruling there through the arteries and veins, and the lungs through the tendinous and motor fibers, both together in every exertion and movement. So in every man, in his spiritual world, which is called his spiritual man, there are two kingdoms, one of the will and the other of the understanding, the will ruling through affections for good, and the understanding through affections for truth; and these kingdoms correspond to the kingdoms of the heart and of the lungs in the body. It is the same in the heavens; the celestial kingdom is the voluntary part of heaven, and in it good of love reigns; the spiritual kingdom is the intellectual part of heaven, and in it truth reigns. These are what correspond to the functions of the heart and lungs in man. It is on account of this correspondence that in the Word the "heart" signifies the will and also good of love, and the "breath" of the lungs signifies the understanding and the truth of faith. For the same reason affections are ascribed to the heart, although they are neither in it nor from it.{1}

{Footnote 1} The correspondence of the heart and lungs with the
Greatest Man, which is heaven, from experience (n. 3883-3896),
The heart corresponds to those in the celestial kingdom, and
the lungs to those in the spiritual kingdom (n. 3885-3887).
There is in heaven a pulse like that of the heart, and a
respiration like that of the lungs but interior (n. 3884, 3885,
3887). There the pulse of the heart varies in conformity to
states of love, and the respiration in conformity to states of
charity and faith (n. 3886, 3887, 3889). In the Word the
"heart" means the will, and "from the heart" means from the
will (n. 2930, 7542, 8910, 9113, 10336). In the Word the
"heart" also signifies love, and "from the heart" means from
love (7542, 9050, 10336).

96. The correspondence of the two kingdoms of heaven with the heart and lungs is the general correspondence of heaven with man. There is a less general correspondence with each one of his members, organs, and viscera; and what this is shall also be explained. In the Greatest Man, which is heaven, those that are in the head excel all others in every good, being in love, peace, innocence, wisdom, intelligence, and consequent joy and happiness. These flow into the head of man and the things belonging to the head and corresponding thereto. In the Greatest Man, or heaven, those that are in the breast are in the good of charity and of faith, and these flow into the breast of man and correspond to it. In the Greatest Man, or heaven, those that are in the loins and the organs devoted to generation are in marriage love. Those in the feet are in the lowest good of heaven, which is called spiritual natural good. Those in the arms and hands are in the power of truth from good. Those that are in the eyes are in understanding; those in the ears are in attention and obedience; those in the nostrils are in perception; those in the mouth and tongue are in the ability to converse from understanding and perception; those in the kidneys are in truths searching, separating, and correcting; those in the liver, pancreas, and spleen are in various purifications of good and truth; and so with the rest. All these flow into the like things of man and correspond to them. This inflow of heaven is into the functions and uses of the bodily members; and the uses, since they are from the spiritual world, take on a form by means of such things as are in the natural world, and thus present themselves in effect. From this is the correspondence.

97. For the same reason these same members, organs, and viscera have a like significance in the Word; for everything there has a meaning in accordance with correspondence. Thus the "head" signifies intelligence and wisdom; the "breast" charity; the "loins" marriage love; the "arms and hands" power of truth; the "feet" what is natural; the "eyes" understanding; the "nostrils" perception; the "ears" obedience, the "kidneys" the scrutiny of truth, and so on.{1} So, too, in the common speech of man it is said of one who is intelligent and wise that he has a good head; of one who is charitable that he is a bosom friend; of one who has clear perception that he is keen scented; of one who is intelligent that he is sharp sighted; of one who is powerful that he is long handed; of one who exercises his will from love that it is done from the heart. These and many other expressions in the speech of men are from correspondence, for they are from the spiritual world, although man is ignorant of it.

{Footnote 1} In the Word the "breast" signifies charity (n.
3934, 10081, 10087). The "loins" and organs of generation
signify marriage love (n. 3021, 4280, 4462, 5050-5052). The
"arms" and "hands" signify the power of truth (n. 878, 3091,
4931-4937, 6947, 7205, 10019). The "feet" signify the natural
(n. 2162, 3147, 3761, 3986, 4280, 4938-4952). The "eye"
signifies understanding (n. 2701, 4403-4421, 4523-4534, 6923,
9051, 10569). The "nostrils" signify perception (n. 3577, 4624,
4625, 4748, 5621, 8286, 10054, 10292). The "ears" signify
obedience (n. 2542, 3869, 4523, 4653, 5017, 7216, 8361, 8990,
9311, 9397, 10061). The "kidneys" signify the scrutiny and
correction of truth (n. 5380-5386, 10032).

98. That there is such a correspondence of all things of heaven with all things of man has been made clear to me by much experience, by so much that I am as convinced of it as of any evident fact that admits of no doubt. But it is not necessary to describe all this experience here; nor would it be permissible on account of its abundance. It may be seen set forth in the Arcana Coelestia, where correspondences, representations, the influx of the spiritual world into the natural world, and the interaction between soul and body, are treated of.{1}

{Footnote 1} The correspondence of all the members of the body
with the Greatest Man, or heaven, in general and in particular,
from experience (n. 3021, 3624-3649, 3741-3750, 3883-3895,
4039-4054, 4218-4228, 4318-4331, 4403-4421, 4523-4533,
4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061,
5171-5189, 5377-5396, 5552-5573, 5711-5727, 10030). The influx
of the spiritual world into the natural world or of heaven into
the world, and the influx of the soul into all things of the
body, from experience (n. 6053-6058, 6189-6215, 6307-6326,
6466-6495, 6598-6626). The interaction between soul and body,
from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495,
6598-6626).

99. But notwithstanding that all things of man's body correspond to all things of heaven, it is not in respect to his external form that man is an image of heaven, but in respect to his internal form; for man's interiors are what receive heaven, while his exteriors receive the world. So far, therefore, as his interiors receive heaven man is in respect to them a heaven in least form, after the image of the greatest. But so far as his interiors do not receive heaven he is not a heaven and an image of the greatest, although his exteriors, which receive the world, may be in a form in accordance with the order of the world, and thus variously beautiful. For the source of outward beauty which pertains to the body is in parents and formation in the womb, and it is preserved afterwards by general influx from the world. For this reason the form of one's natural man differs greatly from the form of his spiritual man. What the form of a man's spirit is I have been shown occasionally; and in some who were beautiful and charming in appearance the spirit was seen to be so deformed, black and monstrous that it might be called an image of hell, not of heaven; while in others not beautiful there was a spirit beautifully formed, pure, and angelic. Moreover, the spirit of man appears after death such as it has been in the body while it lived therein in the world.

100. But correspondence applies far more widely than to man; for there is a correspondence of the heavens with one another. To the third or inmost heaven the second or middle heaven corresponds, and to the second or middle heaven the first or outmost heaven corresponds, and this corresponds to the bodily forms in man called his members, organs, and viscera. Thus it is the bodily part of man in which heaven finally terminates, and upon which it stands as upon its base. But this arcanum will be more fully unfolded elsewhere.

101. Especially it must be understood that all correspondence with heaven is with the Lord's Divine Human, because heaven is from Him, and He is heaven, as has been shown in previous chapters. For if the Divine Human did not flow into all things of heaven, and in accordance with correspondences into all things of the world, no angel or man could exist. From this again it is evident why the Lord became Man and clothed His Divine from first to last with a Human. It was because the Divine Human, from which heaven existed before the Lord's coming, was no longer sufficient to sustain all things, for the reason that man, who is the foundation of the heavens, had subverted and destroyed order. What the Divine Human was before the Lord's coming, and what the condition of heaven was at that time may be seen in the extracts appended to the preceding chapter.

102. Angels are amazed when they hear that there are men who attribute all things to nature and nothing to the Divine, and who also believe that their body, into which so many wonders of heaven are gathered, is a product of nature. Still more are they amazed that the rational part of man is believed to be from nature, when, if men will but lift their minds a little, they can see that such effects are not from nature but from the Divine; and that nature has been created simply for clothing the spiritual and for presenting it in a correspondent form in the outmost of order. Such men they liken to owls, which see in darkness, but in light see nothing.

103. XIII. THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE EARTH.

What correspondence is has been told in the preceding chapter, and it has there been shown that each thing and all things of the animal body are correspondences. The next step is to show that all things of the earth, and in general all things of the universe, are correspondences.

104. All things of the earth are distinguished into three kinds, called kingdoms, namely, the animal kingdom, the vegetable kingdom, and the mineral kingdom. The things of the animal kingdom are correspondences in the first degree, because they live; the things of the vegetable kingdom are correspondences in the second degree, because they merely grow; the things of the mineral kingdom are correspondences in the third degree, because they neither live nor grow. Correspondences in the animal kingdom are living creatures of various kinds, both those that walk and creep on the ground and those that fly in the air; these need not be specially named, as they are well known. Correspondences in the vegetable kingdom are all things that grow and abound in gardens, forests, fields, and meadows; these, too, need not be named, because they are well known. Correspondences in the mineral kingdom are metals more and less noble, stones precious and not precious, earths of various kinds, and also the waters. Besides these the things prepared from them by human activity for use are correspondences, as foods of every kind, clothing, dwellings and other buildings, with many other things.

105. Also the things above the earth, as the sun, moon, and stars, and those in the atmosphere, as clouds, mists, rain, lightning and thunder, are likewise correspondences. Things resulting from the presence and absence of the sun, as light and shade, heat and cold, are also correspondences, as well as those that follow in succession therefrom, as the seasons of the year, spring, summer, autumn, and winter; and the times of day, morning, noon, evening, and night.

106. In a word, all things that have existence in nature, from the least to the greatest thereof, are correspondences.{1} They are correspondences because the natural world with all things in it springs forth and subsists from the spiritual world, and both worlds from the Divine. They are said to subsist also, because everything subsists from that from which it springs forth, subsistence being a permanent springing forth; also because nothing can subsist from itself, but only from that which is prior to itself, thus from a First, and if separated from that it would utterly perish and vanish.

{Footnote 1} All things that are in the world and its three
kingdoms correspond to the heavenly things that are in heaven,
that is, the things in the natural world correspond to the
things in the spiritual world (n. 1632, 1881, 2758, 2760-2763,
2987-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366,
4939, 5116, 5377, 5428, 5477, 9280). By correspondences the
natural world is conjoined to the spiritual world (n. 8615).
For this reason all nature is a theatre representative of the
Lord's kingdom (n. 2758, 2999, 3000, 3483, 4938, 4939, 8848,
9280).

107. Everything in nature that springs forth and subsists in accordance with Divine order is a correspondence. Divine order is caused by the Divine good that flows forth from the Lord. It begins in Him, goes forth from Him through the heavens in succession into the world, and is terminated there in outmosts; and everything there that is in accordance with order is a correspondence. Everything there is in accordance with order that is good and perfect for use, because everything good is good in the measure of its use; while its form has relation to truth, truth being the form of good. And for this reason everything in the whole world and of the nature thereof that is in Divine order has reference to good and truth.{1}

{Footnote 1} Everything in the universe, both in heaven and in
the world, that is in accordance with order, has reference to
good and truth (n. 2451, 3166, 4390, 4409, 5232, 7256, 10122);
and to the conjunction of these, in order to be anything (n.
10555).

108. That all things in the world spring from the Divine, and are clothed with such things in nature as enable them to exist there and perform use, and thus to correspond, is clearly evident from the various things seen in both the animal and vegetable kingdoms. In both there are things that any one who thinks interiorly can see to be from heaven. For illustration a few things out of a countless number may be mentioned; and first some things from the animal kingdom. Many are aware what knowledge there is engrafted as it were in every animal. Bees know how to gather honey from flowers, to build cells out of wax in which to store their honey, and thus provide food for themselves and their families, even for a coming winter. That a new generation may be born their queen lays eggs, and the rest take care of them and cover them. They live under a sort of government which all know by instinct. They preserve the working bees and cast out the drones, depriving them of their wings; besides other wonderful things implanted in them from heaven for the sake of their use, their wax everywhere serving the human race for candles, their honey for adding sweetness to food. [2] Again, what wonders do we see in worms, the meanest creatures in the animal kingdom! They know how to get food from the juice of the leaves suited to them, and afterward at the appointed time to invest themselves with a covering and enter as it were into a womb, and thus hatch offspring of their own kind. Some are first turned into nymphs and chrysalides, spinning threads about themselves; and this travail being over they come forth clad with a different body, furnished with wings with which they fly in the air as in their heaven, and celebrate marriages and lay eggs and provide posterity for themselves. [3] Besides these special instances all creatures in general that fly in the air know the proper food for their nourishment, not only what it is but where to find it; they know how to build nests for themselves, one kind in one way and another kind in another way; how to lay their eggs in the nests, how to sit upon them, how to hatch their young and feed them, and to turn them out of their home when they are able to shift for themselves. They know, too, their enemies that they must avoid and their friends with whom they may associate, and this from early infancy; not to mention the wonders in the eggs themselves, in which all things lie ready in their order for the formation and nourishment of the chicks; besides numberless other things. [4] Who that thinks from any wisdom of reason will ever say that these instincts are from any other source than the spiritual world, which the natural serves in clothing what is from it with a body, or in presenting in effect what is spiritual in the cause? The beasts of the earth and the birds of the air are born into all this knowledge, while man, who is far superior to them, is not; for the reason that animals are in the order of their life, and have not been able to destroy what is in them from the spiritual world, because they have no rational faculty. Man, on the other hand, whose thought is from the spiritual world, having perverted what is in him from that world by a life contrary to order, which his rational faculty has favored, must needs be born into mere ignorance and afterwards be led back by Divine means into the order of heaven.

109. How the things in the vegetable kingdom correspond can be seen from many instances, as that little seeds grow into trees, put forth leaves, produce flowers, and then fruit, in which again they deposit seed, these things taking place in succession and existing together in an order so wonderful as to be indescribable in a few words. Volumes might be filled, and yet there would be still deeper arcana, relating more closely to their uses, which science would be unable to exhaust. Since these things, too, are from the spiritual world, that is, from heaven, which is in the human form (as has been shown above in its own chapter), so all the particulars in this kingdom have a certain relation to such things as are in man, as some in the learned world know. That all things in this kingdom also are correspondences has been made clear to me by much experience. Often when I have been in gardens and have been looking at the trees, fruits, flowers, and plants there, I have recognized their correspondences in heaven, and have spoken with those with whom these were, and have been taught whence and what they were.

110. But at the present day no one can know the spiritual things in heaven to which the natural things in the world correspond except from heaven, since the knowledge of correspondences is now wholly lost. But the nature of the correspondence of spiritual things with natural I shall be glad to illustrate by some examples. The animals of the earth correspond in general to affection, mild and useful animals to good affections, fierce and useless ones to evil affections. In particular, cattle and their young correspond to the affections of the natural mind, sheep and lambs to the affections of the spiritual mind; while birds correspond, according to their species, to the intellectual things of the natural or the spiritual mind.{1} For this reason various animals, as cattle and their young, rams, sheep, he-goats, and she-goats, he-lambs and she-lambs, also pigeons and turtledoves, were devoted to a sacred use in the Israelitish Church, which was a representative church, and sacrifices and burnt offerings were made of them. For they correspond in that use to spiritual things, and in heaven these were understood in accordance with the correspondences. Moreover, animals according to their kinds and species, because they have life, are affections; and the life of each one is solely from affection and in accordance with affection; consequently every animal has an innate knowledge that is in accord with its life's affection. Man is like an animal so far as his natural man is concerned, and is therefore likened to animals in common speech; for example, if he is gentle he is called a sheep or lamb, if fierce a bear or wolf, if cunning a fox or serpent, and so on.

{Footnote 1} From correspondence animals signify affections;
mild and useful animals good affections, fierce and useless
ones evil affections (n. 41, 45, 46, 142, 143, 246, 714, 716,
719, 2179, 2180, 3519, 9280); illustrated by experience from
the spiritual world (n. 3218, 5198, 9090). Influx of the
spiritual world into the lives of animals (n. 1633, 3646).
Cattle and their young from correspondence signify affections
of the natural mind (n. 2180, 2566, 9391, 10132, 10407). What
sheep signify (n. 4169, 4809); and lambs (n. 3994, 10132).
Flying creatures signify intellectual things (n. 40, 745, 776,
778, 866, 988, 991, 5149, 7441); with a difference according to
their genera and species, from experience in the spiritual
world (n. 3219).

111. There is a like correspondence with things in the vegetable kingdom. In general, a garden corresponds to the intelligence and wisdom of heaven; and for this reason heaven is called the Garden of God, and Paradise;{1} and men call it the heavenly paradise. Trees, according to their species, correspond to the perceptions and knowledges of good and truth which are the source of intelligence and wisdom. For this reason the ancient people, who were acquainted with correspondences, held their sacred worship in groves;{2} and for the same reason trees are so often mentioned in the Word, and heaven, the church, and man are compared to them; as the vine, the olive, the cedar, and others, and the good works done by men are compared to fruits. Also the food derived from trees, and more especially from the grain harvests of the field, corresponds to affections for good and truth, because these affections feed the spiritual life, as the food of the earth does the natural life;{3} and bread from grain, in a general sense, because it is the food that specially sustains life, and because it stands for all food, corresponds to an affection for all good. It is on account of this correspondence that the Lord calls Himself the bread of life; and that loaves of bread had a holy use in the Israelitish Church, being placed on the table in the tabernacle and called "the bread of faces;" also the Divine worship that was performed by sacrifices and burnt offerings was called "bread." Moreover, because of this correspondence the most holy act of worship in the Christian Church is the Holy Supper, in which bread is given, and wine.{4} From these few examples the nature of correspondence can be seen.

{Footnote 1} From correspondence a garden and a paradise
signify intelligence and wisdom (n. 100, 108); from experience
(n. 3220). All things that have a correspondence have in the
Word the same significance (n. 2896, 2987, 2989, 2990, 2991,
3002, 3225).

{Footnote 2} Trees signify perceptions and knowledges (n. 103,
2163, 2682, 2722, 2972, 7692). For this reason the ancient
people held Divine worship in groves under trees according to
their correspondence (n. 2722, 4552). Influx of heaven into
subjects of the vegetable kingdom, as into trees and plants (n.
3648).

{Footnote 3} From correspondence foods signify such things as
nourish the spiritual life (n. 3114, 4459, 4792, 4976, 5147,
5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915,
6277, 8562, 9003).

{Footnote 4} Bread signifies every good that nourishes the
spiritual life of man (n. 2165, 2177, 3478, 3735, 3813, 4211,
4217, 4735, 4976, 9323, 9545, 10686). Such was the
signification of the loaves that were on the table in the
tabernacle (n. 3478, 9545). Sacrifices in general were called
bread (n. 2165). Bread includes all food (n. 2165). Thus it
signifies all heavenly and spiritual food (n. 276, 680, 2165,
2177, 3478, 6118, 8410).

112. How conjunction of heaven with the world is effected by means of correspondences shall also be told in a few words. The Lord's kingdom is a kingdom of ends, which are uses; or what is the same thing, a kingdom of uses which are ends. For this reason the universe has been so created and formed by the Divine that uses may be every where clothed in such a way as to be presented in act, or in effect, first in heaven and afterwards in the world, thus by degrees and successively, down to the outmost things of nature. Evidently, then, the correspondence of natural things with spiritual things, or of the world with heaven, is through uses, and uses are what conjoin; and the form in which uses are clothed are correspondences and are conjunctions just to the extent that they are forms of uses. In the nature of the world in its threefold kingdom, all things that exist in accordance with order are forms of uses, or effects formed from use for use, and this is why the things in nature are correspondences. But in the case of man, so far as he is in accordance with Divine order, that is, so far as he is in love to the Lord and in charity towards the neighbor, are his acts uses in form, and correspondences, and through these he is conjoined to heaven. To love the Lord and the neighbor means in general to perform uses.{1} Furthermore, it must be understood that man is the means by which the natural world and the spiritual world are conjoined, that is, man is the medium of conjunction, because in him there is a natural world and there is a spiritual world (see above, n. 57); consequently to the extent that man is spiritual he is the medium of conjunction; but to the extent that a man is natural, and not spiritual, he is not a medium of conjunction. Nevertheless, apart from this mediumship of man, a Divine influx into the world and into the things pertaining to man that are of the world goes on, but not into man's rational faculty.

{Footnote 1} Every good has its delight as well as its quality
from use and in accordance with use; therefore such as the use
is, such is the good (n. 3049, 4984, 7038). Angelic life
consists in the goods of love and charity, that is, in
performing uses (n. 454). The Lord, and consequently the
angels, look only, in regard to man, to ends, which are uses
(n. 1317, 1645, 5854). The Lord's kingdom is a kingdom of uses
that is, of ends (n. 454, 696, 1103, 3645, 4054, 7038). Serving
the Lord is performing uses (n. 7038). Each thing and all
things in man have been formed for use (n. 3626, 4104, 5189
9297; also from use, that is, the use is prior to the organic
forms in man through which the use is performed, because use is
from the inflowing of the Lord through heaven (n. 4223, 4926).
Moreover man's interiors, which constitute his mind, when he
grows to maturity are formed from use and for use (n. 1964,
6815, 9297). Consequently man is such as are the uses with him
(n. 1568, 3570, 4054, 6571, 6935, 6938, 10284). Uses are the
ends for the sake of which (n. 3565, 4054, 4104, 6815). Use is
the first and the last, thus the all of man (n. 1964).